Psalms 18:46

Psa 18:46 The LORD liveth; and blessed [be] my rock; and let the God of my salvation be exalted.

Ver. 46. The Lord liveth] Or, Vivat Dominus, Let the Lord live. It is spoken, saith Calvin, after the manner of men, who use such kinds of acclamations to the kings whom they love and honour. The wicked could wish God extinct, that so they might never come to an account before him; but the saints cry out, Let the Lord live, let Christ reign, &c. Blessed be God that he is God, was a learned man’s motto. Luther’s was, Vivit, sc. Christus. Si non viveret, vellem me non unam horam vivere, de., Christ is alive, otherwise I would not wish to live an hour. Another good man saith, Christ liveth and reigneth, alioque totus totus desperassem, otherwise I should be utterly out of hope (Miconius).

Let the God of my salvation be exalted] Triumphali elogio ab omnibus celebretur, let him be set up in all hearts and houses.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_18:46

The Lord liveth; and blessed be my Rock; and let the God of my salvation be exalted.

The Rock of salvation

True religion has nothing in it cloudy, melancholy, depressing. It is in itself full of fire, love, light, warmth. Our sadness arises from our sin and sorrow, but in God there is that to fill us with joy. Now here we have--

I. A living Lord. It is a living Christ that sheds a glory around Calvary, and around the tomb in which His body was laid. What would be our grief if He were not living?

II. A solid rock. Christ will build His Church thereon. And it is a rock for refuge.

III. Its exaltation. He is exalted by tab Father; and in the Bible; and in the contrite believing heart; and in the life and purpose of all His people. Let us build on this Rock. (George Merrell.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 18:46. The Lord liveth — Jehovah, and he only, is the true and living God, and he hath manifested himself to be such for my comfort, and for the confusion of my enemies, when other gods are dead and impotent idols. Or, Let the Lord live, as חי יהוה, chai Jehovah, may be translated; and so it is a joyful and thankful acclamation, spoken after the manner in which earthly princes are addressed; and blessed be my rock — Let him have all blessing and praise, for he is worthy of it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

47. (Psa 18:46). Jehovah lives, and blessed be my rock, and high shall be the God of my salvation. The first phrase, which is elsewhere always used as a formula of swearing (as the Lord liveth, i. e. as certainly as God exists), is by some interpreters confounded with a kindred phrase (long) live the king, and regarded as a kind of acclamation, similar to those which were uttered at the coronation of the Jewish kings (1Sa 10:24, 1Ki 1:25; 1Ki 1:39, 2Ki 11:12). But besides the difference of form in Hebrew, such a wish is inappropriate to any but a mortal. There may, however, be an intentional allusion to the custom in question, as well as to the practice of swearing by the life of Jehovah, both of which would naturally be suggested to a Hebrew reader. Jehovah is described as the living God, in contrast to dead idols, or imaginary deities, which, as Paul says (1Co 8:4), are nothing in the world. Blessed be my rock, the foundation of my hope, my refuge and protector; see above, on Psa 18:3 (2). The word translated blessed does not mean happy, but praised, and may here have the peculiar sense of worthy to be praised, like in Psa 18:4 (3) above. It may be rendered as an affirmation: My rock (is) worthy to be praised. Or it may be taken as a wish: Praised (be) my rock, to which there is the less objection, as the preceding proposition is, in fact though not in form, a doxology, i.e. a declaration of what God is in him- that self, and of that to which he is in consequence entitled. The third phrase, he shall be high, may be understood to mean, not only he shall still be glorious, but he shall be magnified as such, exalted by the praises of his creatures. The God of my salvation, or, my God of salvation, does not merely mean the God who saves me, but my God who is a Saviour, of whom this is one essential character. Compare Luk 1:47. This epithet is common in the Psalms, and occurs once or twice in the Prophets. Isa 17:10, Mic 7:7, Hab 3:18.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

18:46-50 The psalmist again reflects on the Lord’s victories. God’s marvelous rescue and the king’s victory are cause for celebration.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Lord liveth--contrasts Him with idols (Co1 8:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 46. The Lord liveth] By him alone I have gained all my victories; and he continueth, and will be my Rock, the Source whence I may at all times derive help and salvation. May his name be blessed! May his kingdom be exalted!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

46. Let Jehovah live. If it is thought proper to adopt this reading, which is in the optative mood expressing a wish that God might live, the manner of expression may seem somewhat strange; but it may be alleged in defense of it, that it is a metaphor borrowed from the custom of men, who not only use this manner of speaking when they wish well to any one, but likewise utter it with loud and applauding acclamation, when they intend to receive their princes with due honor. According to this view, it would be an expression in which praise is ascribed to God, and suitable for a triumphal song. “Ainsi ce seroit un mot tendant a lour Dieu et convenable a un cantique de triomphe.” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(46-50) The psalm concludes with a burst of joyous praise, in which the previous figures are recalled in brief touches.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. The Lord liveth] Life is the essential attribute of Jehovah. He is the Living God in contrast to the dead idols of the heathen. The experience of David’s life is summed up in these words. It had been to him a certain proof that God is the living, active Ruler of the world. Cp. Jos_3:10.

and let &c.] R.V., and exalted be the God of my salvation. Cp. Psa_24:5. 2 Sam. reads, “the God of the rock of my salvation.”

46–50. Concluding thanksgiving and doxology.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It is God that avengeth me,.... Or "gives vengeance unto me", or "for me" (t): vengeance only belongs to God, and he repays it for and in behalf of his people. Private revenge is not to be exercised by any; public vengeance on delinquents may be exercised by the civil magistrate, to whom God gives power and authority to exercise it, Rom 13:4; as he did to David, as king of Israel; though the phrase rather seems to design the victories which he obtained over his enemies, which were punishments to them, vengeances inflicted on them; and owing to God; so the acceptable year of the Messiah's coming, and the time of his people redeemed by him, is called the day of vengeance of our God, both on his and their enemies, Isa 61:2;

and subdueth the people under me; the Edomites, Moabites, and others, as in Sa2 8:1, or the Gentiles under Christ; See Gill on Psa 18:39;

(t) "qui dat ultiones mihi", Pagninus, Gejerus; so Junius & Tremellius, Piscator, Musculus, Cocceius, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Lord liveth - Yahweh - the name used here - is often described as the living God in contradistinction to idols, who are represented as without life, Deu 5:26; Jos 3:10; 2Ki 19:4; Psa 42:2; Mat 16:16; 1Th 1:9. Compare Psa 115:5; Psa 135:16. It is probably in allusion to this idea that the phrase “The Lord liveth” is used here. It is a joyful exclamation in view of all that God had done; of all the deliverances which he had performed for the author of the psalm. In the remembrance of all this the psalmist says that God had shown himself to be the living, that is, the true God. These interpositions furnished abundant demonstration that Yahweh existed, and that he was worthy of adoration and praise as the true God. So, in view of mercy and salvation, the heart of the redeemed exultingly exclaims, “The Lord lives - there is a living God.”

And blessed be my Rock - God, who has shown himself to be a refuge and a protector. See the note at Psa 18:2.

And let the God of my salvation be exalted - The God who has saved me from my enemies. Let him be exalted, be praised, be honored, be adored. Let his name be exalted above all idol gods; above all the creatures that he has made. The wish is, that His name might be made prominent; that all creatures might praise and honor Him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He and he only is the true living God, and he hath manifested himself to be for my comfort, and for the confusion of mine enemies, when other gods are dead and impotent idols. Or, Let the Lord live. So it is a joyful and thankful acclamation, spoken after the manner of earthly princes.

Blessed be my rock; let him have all blessing and praise, for he is worthy of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 46-50. This glorious and triumphant psalm concludes with a solemn ascription of praise, blessing, and thanksgiving to Almighty God partly recapitulation of what has preceded (vers. 47, 48), partly additional (vers. 46, 49, 50). Terms of praise are accumulated, and the whole is made to culminate in a Messianic burst, where David is swallowed up in his "Seed;" and the "Anointed King" presented to our view is rather the antitype than the type rather Christ Jesus than the son of Jesse. The Lord liveth. God was known to Israel as "the living God" from the time of Moses. (Deu_5:26) The epithet exalted him above all other so-called gods, who were not living. (comp. 2Ki_19:4 Isa_37:4, 17 Dan_6:26) But it had also a very precious, absolute meaning. God"s life was the source of man"s. It was through God (who had life in himself) breathing into man the breath of life that man became a living soul. (Gen_2:7) Hence "the living God" (Psa_42:2) is "the God of our life". (Psa_42:8) And blessed be my Rock (see vers. 1, 31). In blessing "his Rock," David blesses God for his qualities of firmness, steadfastness, and trustworthiness. And let the God of my salvation be exalted. "The God of my salvation" is a favourite phrase with David. (see Psa_25:5 Psa_27:9 Psa_38:22 Psa_51:14 Psa_88:1) Other writers use it rarely. When David prays that the God of his salvation (i.e. the God who continually saves him and preserves him) may be "exalted," he probably desires that he may be praised and honoured of all men.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord - He and he only is the true living God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

(Heb.: 18:47-49) The hymn now draws towards the end with praise and thanksgiving for the multitude of God's mighty deeds, which have just been displayed. Like the (צוּרי) בּרוּך which is always doxological, חי ה (vivus Jahve) is meant as a predicate clause, but is read with the accent of an exclamation just as in the formula of an oath, which is the same expression; and in the present instance it has a doxological meaning. Accordingly וירוּם also signifies "exalted be," in which sense it is written וירם (וירם = וירם) in the other text. There are three doxological utterances drawn from the events which have just been celebrated in song. That which follows, from האל onwards, describes Jahve once more as the living, blessed (εὐλογητόν), and exalted One, which He has shown Himself to be. From ויּדבּר we see that הנּותן is to be resolved as an imperfect. The proofs of vengeance, נקמות, are called God's gift, insofar as He has rendered it possible to him to punish the attacks upon his own dignity and the dignity of his people, or to witness the punishment of such insults (e.g., in the case of Nabal); for divine vengeance is a securing by punishment (vindicatio) of the inviolability of the right. It is questionable whether הדבּיר (synonym רדד, Psa 144:2) here and in Psa 47:4 means "to bring to reason" as an intensive of דּבר, to drive (Ges.); the more natural meaning is "to turn the back" according to the Arabic adbara (Hitzig), cf. dabar, dabre, flight, retreat; debira to be wounded behind; medbûr, wounded in the back. The idea from which הדביר gains the meaning "to subdue" is that of flight, in which hostile nations, overtaken from behind, sank down under him (Psa 45:6); but the idea that is fully worked out in Psa 129:3, Isa 51:23, is by no means remote. With מפלטי the assertion takes the form of an address. מן רומם does not differ from Psa 9:14 : Thou liftest me up away from mine enemies, so that I hover above them and triumph over them. The climactic אף, of which poetry is fond, here unites two thoughts of a like import to give intensity of expression to the one idea. The participle is followed by futures: his manifold experience is concentrated in one general ideal expression.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

may my rock be praised

This can be stated in active form. AT: "he is my rock and he should be praised" or "may people praise my rock" (See: Active or Passive)

my rock

Here the writer speaks of Yahweh's protection as if he were a rock that prevented his enemies from reaching him. See how you translated this in Psalms 18:2. (See: Metaphor)

May the God of my salvation be exalted

This can be stated in active form. AT: "May people exalt the God of my salvation" (See: Active or Passive)

the God of my salvation

The abstract nouns "salvation" can be stated as "saved" or "rescued." AT: "the God who rescued me" (See: Abstract Nouns)

the God who executes vengeance for me

To "execute vengeance" means to punish people for their evil actions. This can be restated to remove the abstract noun "vengeance." AT: "the God who punishes people for the evil things they have done to me" (See: Abstract Nouns)

translationWords

Yahweh

life

praise

God

save

exalt

avenge

subject

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

shall wither Heb. יבלו. They shall become weary, as (in Exod. 18:18): “you shall surely wither (נבל תבל),” which the Targum renders: you shall surely weary. Menachem (Machbereth p. 45) explains it as (in Gen. 18:12): “after I have become old (בלתי),” and he explained נבל תבל in the same manner.

and they shall fear Heb. ויחרגו, an expression of fear; (in Deut. 32:25) “and terror from within,” the Targum renders: חרגת, fear of death.

their imprisonments Because of the tortures of the imprisonments in the dungeon where I imprison them and where they torture them. Menachem (p. 94) interprets it as an expression of loosening the girdle, and so he explains it: and they will be loosened of their girdles [meaning they will be frightened or weakened]. Dunash interprets ויחגרו ממסגרותיהם, and they will be lamed from their shackles, which are placed on their feet. The meaning of ויחגרו is: they will become lame, as the Aramaic for a lame person is חגר.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.